cious in themselves; till removed by an acquaintance with Biblical Literature. 8thly. Unquestionably, a prominent result of the contemplated change must be, that Hebrew will become peculiarly, THE CLASSICAL LANGUAGE; and the Hebrew Testament, emphatically THE CLASSIC, and that no one will be regarded as a man of liberal education, much less as a scholar, unless he can read the Scriptures of the Old Testament in Hebrew. 9thly. I add what I esteem, among the most important and durable results of the introduction of the Bible, as a Text-Book of Sacred Literature. I refer to its direct influence on the character of all literature, for that its agency will be deeply, extensively, and permanently felt, is not the prediction of a prophet, but the obvious conclusion of sagacity and experience. Sacred Literature then will ennoble and purify all literature; will impart to it more dignity of thought, more delicacy of sentiment, more tenderness of feeling; will give to it more of the sublimity of genius, and more of the refinement and beauty of taste, and preeminently, will infuse into it, the sense of duty, and the spirit of usefulness. Under the legitimate, steady, enduring influence of the Scriptures, all Literature must become more decidedly intellectual; for they are the only fountain of original, unchangeable thought, equally distinguished for truth and power, for usefulness and versatility.

Seventhly. I proceed now to consider such objections, as may be offered against the introduction of Sacred Literature. And 1st. it may be said, that we have done very well without it hitherto in our Schools, Academies, and Colleges: and that we may well be content to leave such institutions in this particular, at least, as we find them. Sentiments like these, may answer with such as are content, to take things as they find them, in all the branches of usefulness, knowledge and happiness. But such a spirit is alien to this country, and finds nothing in harmony with it. Here the test of all things is, and must continue to be, "What good will it do? What evil will it lessen or remove?" 2nd. It may be said that Sacred Literature, is not sufficiently valuable, to justify a departure from the established routine of study. In addition to what has been already said, in a former part of this letter, I would remark, that as Sacred Literature is embodied in the best and noblest book, the world has ever seen, whether we regard duty and usefulness, or history, eloquence, and poetry, the position involves a paradox; for

that Literature is unquestionably the most valuable, which is incident and devoted to the most important subjects. 3rd. It may be said there is not time for all that may be proposed, in this department and others; but if this be thoroughly taught from the commencement; though all be not attained, (and only a few will; for only a few can reap the full harvest of knowledge, wisdom and accomplishment;) yet the foundation will be laid, with a better prospect of improvement through life, than is now the case with any other study, in the majority of instances. 4th. It may be said, that the introduction of Hebrew, of the Scriptures, and of Sacred Literature, will have the effect of banishing the classics, or of narrowing very considerably the field now occupied by them. If such be the fact, it will be so, only because it ought to be so. In such case, I presume, that every sincere christian is ready to say, in imitation of the good Quaker, as to Bible Societies, if the classics can not keep their ground, alongside of the Bible, I am content to let them go. Whether they will or not, must depend entirely on the estimate to be set upon them at a future day, after the Bible and Sacred Literature, shall have had justice done to them, by the enjoyment of that enlarged influence, which they are fitted to exert over the whole of human life, and all the departments of Literature. 5th. To the objection, that we have neither teachers nor text-books, I answer as I have said on the corresponding subject, a demand will create a supply and with regard to text-books, there is less difficulty on this, than there is on the previous subject. That future years will provide better books and better teachers, cannot be doubted. But we have better to begin with, than any other department could boast at its outset.

Eighthly. I now approach the last division of my subject, viz. the best means to be employed in the introduction of the Bible and of Sacred Literature, into the Institutions of a Christian Country. Before however I proceed to this duty, permit me to say, that I can advise, neither with the authority of a Professor, nor even with the comparative confidence of a scholar. I can only offer the suggestions of one, who, if his capacity and learning were equal to his good will, would feel himself very especially charged with in answer to your enquiries. As it is, however, I can hardly venture to counsel; I can only present my imperfect reflections. I shall distribute what I have to say under different heads, for greater distinctness.

First.-It seems to me that the introduction of the Bible and of Sacred Literature into the University of the city of New York, should be founded on an enlarged view of the whole ground of instruction, from the School to the University. Without insisting on the distribution of Seminaries into four ranks or classes, (as proposed in Note I. to the Oration of last Sept. before the Phi Beta Kappa of Yale,) I shall consider the College and University as one. I would then say, that the proper department of the general school would be the same, as that of the Sunday School; only with a greater variety of similar studies, though pursued to a greater extent. Practical religion as found in the Gospels and Acts, with the ordinary explanations of facts and precepts, of manners and customs, of history and geography would fill up the period of the school. In the rank of seminaries above the school, call it the Academy or Gymnasium, religion would not only be taught as above; but I would add the antiquities of the Bible, the evidences of its truth, the superiority of Christianity over every other system of morals and Religion; Ecclesiastical History and Sacred Literature, in its English forms only, together with the connections between Sacred and Ecclesiastical History and Litererature, and Profane History and Literature. In the University or College, would be taught all beyond the above, including Hebrew and Greek, the philosophy and metaphysics of religion and Scripture Literature in the highest and broadest sense of the term.

Secondly. In order to carry the above into execution, I would institute two Professorships, which it seems to me, though I may not be fortunate in the selection of suitable ⚫ descriptive terms, would embrace the whole field. The first I would style the Professorship of the Christian Religion, the second of Sacred Literature. To the first I would allot all that belongs to practical piety, and the scheme of christian morals, to the superiority of the Christian, over all other systems of Religion and Morals, and to the evidences of Christianity. To the second, I would assign Hebrew and Greek, sacred Criticism and Philology, the Philosophy and Metaphysics of Religion, Sacred History and antiquities, and the connection of Biblical and Ecclesiastical, with profane History, Antiquities and Literature. May I be exeused for repeating, that I dare not say I advise, so much as that I express my opinions for consideration. No one, in

deed, but an accomplished Divine or Sacred Scholar is competent to recommend, with confidence in himself, or with any well founded expectation, that others would rely on his judgment.

Thirdly.—It seems to me that the study of Hebrew would be indispensable. I must take for granted, of course, that in the existing state of education, throughout our Country, the Student who enters the University, would carry with him the customary knowledge of Latin and Greek. But any scheme of thorough and comprehensive religious instruction must be incomplete, without a knowledge of Hebrew. Assuredly, if it be thought so desirable to study Latin and Greek, in order to read the Classic Authors in the original, either for their thoughts or their style, it must be far more desirable to obtain a knowledge of the Hebrew, as the language of the first of books, whether we look to thoughts or to style. The argument in favor of those modern classic tongues, for I call the Hebrew, the ancient classic language, is that the study of them produces the happiest and liveli est effects on the intellectual powers, on the taste and various knowledge of the student. Let us grant it all, and must not a correspondent influence be allowed to far superior Authors, in a more ancient, simple, majestic dialect? It is denied that the study of the profane classics, can be advantageously carried on, through translations. Be it so and must not the argument be at least equally forcible, when applied to the Bible? Is there any comparison between the importance of reading Cicero de Officiis, Virgil or Livy in Latin, and that of perusing Solomon, Isaiah and Moses in Hebrew? If the question were submitted to a people, who had never yet studied Hebrew, Greek, or Latin, they would smile at the very idea, that any doubt could exist. Of this, we may rest assured, that nothing but the prejudices of education, and our familiarity with an unnatural state of things, could produce the least hesitation in our minds. And is such a state of things, such a species of tyranny over our judgment, and of superstitious influence over our taste, to have no end? I answer with confidence, it must have an end. Our Country has shown in her political and civil legislation, a just disregard of the practice of the Old World, however venerable from antiquity and authority, whenever it is condemned by principle and reason: and shall not her Christian Ministry, and her Christian Scholars do the like,

in the construction of schemes of Education and Literary Institutions? I trust that her Legislators in Science and Literature will not be unmindful of the glorious example of their Compatriots in the Convention of Statesmen and the Assembly of Lawgivers.

There is one point of view in which I regard the cultivation of Hebrew as of great value. The more we can approximate the Clergy and the Laity to each other, the more, it seems to me, must the bond of union, and their reciprocal influence be strengthened. Now, a knowledge of the world, and habits of business are the chief features, that distinguish the Laity from the Clergy. In these particulars, we cannot assimilate the latter to the former. But we can approximate those to these, by giving them a knowledge of Hebrew, and of other branches of study, hitherto, very unjustly and unfortunately regarded as purely theological. The example of a learned Laity, would elevate the standard of Biblical knowledge and Sacred Literature among the Clergy; while the religious spirit of the Laity, more liberal and moderate than that of the Clergy, would have a salutary influence on the genius of controversy, so often dishon orable to the man and the Christian.

I must not fail to notice another consideration, of great importance, in my opinion. The essential principle of Protestantism is, that every man has the right, and is bound to search the Scriptures for himself. Is this cardinal, invaluable principle held sacred, by such a construction of schemes of education, that, on the one hand, no facilities for the exercise of this right, are afforded in our Schools, by preparatory religious instruction; and, on the other, the Scriptures of the Old Testament are reserved in the original language for the Clergy only? No one, it is true, desires to see an attempt made, to teach Hebrew to all the Laity. But is it not desirable, that a portion of them, however small, should be able to read the Old Testament in the original, and should thus possess the motive and the means of becoming a select body of learned laymen, a worthy representative of the whole?

Let us add to the above, another consideration of kine dred character. It is disgraceful to Christians, that no attention whatever is paid to the New Testament in Greek, as an important part of a Collegiate course. But the cultivation of Hebrew for the sake of the Old Testament, will